What is there we cannot bear if the spirit of love is in it?"

"There is a little plant called Reverence in the corner of my Soul's garden which I love to have watered about once a week" (apropos, I think, of going to church).

The letters about the gift of a barometer, on going a wrong evening to Mr. J. T. Fields's, and about his stay at a tavern in Montreal while on a lecturing tour are very entertaining. Also what he writes to Mr. Fields when the latter was travelling: "Very few friends can be so ill spared; believe me when I say it to you, for I have said it a hundred times to others."

Dr. Holmes was spontaneously comical. Odd, yet apt, comparisons spring nimbly to his mind. At the age of sixty-three he says: "I find everywhere, except among the older sort of people (you and I must be old, too, in time, but even I am not old yet) and the smaller kind of human potatoes, there is much more real 'catholicism,' much more feeling that we are in the same boat and the boat in a fog, than there was when I was studying Calvin's 'Essence of Christianity' in the Assembly's Catechism. . . . I have tried to do my share in enlarging the spiritual charity of mankind; and though it is delicate, perhaps dangerous, work, as our well-being in this and in all worlds rests in faith and obedience, I hope, if I have done anything, it has been useful, not harmful. It was well, I think, that you and others should have given me affectionate cautions; and I love you all the better for having done it."

In what a fine tone he answered his schoolmate friend, Bishop Lee: "I have become quite attached to this particular planet with which I have been so long acquainted. I wish I could believe that we may be able to take a peep at it now and then from the height of a future existence. I can hardly conceive of its losing its interest for those who have been cradled on it. I do not know whether this is quite orthodox, but it is mightily human." No wonder this was his wish. He could not easily lose sight forever of the world in which he had been eminently prosperous and happy. Those of us less favored would feel a wish akin to his.

The only mistake I noted in the book was one I did not easily break myself of,-the "first two," not the "two first."

Oliver Wendell Holmes was born Aug. 29, 1809. Samuel Johnson was born in 1709. "Nature was active that year (1809) like a stirred volcano, casting forth also upon the world Gladstone, Tennyson, Darwin, and Abraham Lincoln."

Dr. Holmes used to take down his Boswell and see what Johnson was about in that year of his age to which he himself had then come. Johnson, however, died in 1784; and when the Doctor came to 1884, he said that he felt as though he had had his allotment of time, and ought to die out of respect to the long parallel. Dr. Holmes died Oct. 7, 1894.

"Dr. Holmes loved medicine, and found deep pleasure in literature; but more than by either medicine or literature he was attracted by theology. He wrote to a friend, 'I may not always please your taste or exactly meet your judgment. But one thing I am sure: I have in common with yourself, a desire to leave this world a little more human than if I had not lived; for a true humanity is Our nearest approach to Divinity, while we work out our atmospheric apprenticeship on this second-class planet.""

He seems to give his view of religion in the following words: "It is trust in something better and wiser than we are, whether it comes to us in the inner light which we believe is the direct gift of the infinite spirit, or takes the human aspect in the person of him who brings the divine, as it were, face to face with us; or whether with deeper than even Christian humility we stretch our arms forth 'like an infant crying in the night,' and implore the Being who gave us life to give us even the crumbs of faith which fall from the table of the unquestioning believer. To this in one shape or another we must all come,-if we have a Father he will care for us and do what is best for us; and, if he is as good as even our earthly fathers and mothers have been, will judge us not by our poor stumbling acts and shortsighted views, and pitiable shortcomings, but in the light of his own magnanimous, forgiving, loving nature. Add to this view of our weakness and his strength, of our imperfection and his all perfection, of our need and his sufficiency, such a view of the manner in which his grace is imparted as we believe the Spirit of

God has taught us, and we are ready, so far as our limitations will let us be, for all that may be sent us. I thought you would like a few words from me of this general nature, far less for your sake than for mine,-for we must all soon cast anchor, if we have one, and mine is Trust in God."

We see how Holmes enriched the gayety of the world, but we are not alive to his humble and deep religiousness. Of his poems, "The Chambered Nautilus" was his favorite; "The Last Leaf" is the favorite of his readers, amongst whom were Tennyson and Abraham Lincoln.

The following are probably the last words Oliver Wendell Holmes dictated for the public:

"When one can no longer hear the lark, when he can no longer recognize the faces he passes in the street, when he has to watch his steps, when it becomes more and more difficult for him to recall names, he is reminded at every moment that he must spare himself or Nature will not spare him the penalties she exacts for overtaxing his declining powers." "Whatever is granted over that [the eighty-fourth year] is a prodigal indulgence of Nature."

From EDWARD EVERETT HALE, D.D.: The past year has revealed, as every new year does reveal, more and more determination on the part of the American people to think for themselves.

I do not believe that our good friends at Princeton understand this. I remember that Dr. McCosh said to Dr. Bellows, twenty years ago, that the old Calvinistic theology was as firmly seated as it ever was; and, in particular, that the Presbyterian church, that bête noire of my indignation, was as strongly seated in the admiration and confidence of the American people as it

ever was.

I hardly think Dr. McCosh would say that now. The attack on the strong corporations has come from quarters which our leaders did not anticipate. While we were proving that Simon Peter was a Unitarian, the American people by and large did not much care; but they were saying that, by the living God, they did not believe there was an eternal hell.

The cruelty of Calvinism in that matter alone had a tendency to upset things much more than any theological finesse or any criticism had.

Gradually there comes in the feeling that "right is right, and that to follow right were wisdom, in the spite of consequence." This

Is not

means that the Holy Spirit asserts himself in individual hearts more and more. this absolutely certain in a republic? If you get two thousand men together, and Bourke Cockran or William Bryan tells each and all of them that he must think out a great national problem, and for himself make a decision how he is to vote, how is it possible to tell those men next day that they must not think out a great theological problem, and that a corporation called the Presbyterian Church will do their thinking for them? The truth is that the American Revolution made the liberal church of this country; or, if you please, it broke down the gates and bars which had kept the Holy Spirit out for one hundred and fifty years. The country is beginning to find that it is a country; it has not taken its advice from the other side of the water as badly as it did. And in all communions this determination for Freedom, with a very large F, by the People, with a very large P, asserts itself more and more.

I heard a very wise man say the other day that, at the outside, ten million people in America do their own thinking in matters of religion, and sixty-five millions of people are satisfied to be guided, even as the swine are guided who pour up to their fate in a living river in the slaughter-houses at Chi

cago and Cincinnati. For myself I think that is, at this moment, rather a large estimate. But even if the estimate were smaller, it is enough. Ten men would have saved Sodom, and they did not have the ten, greatly to the misfortune of Sodom. But if we have even ten million out of seventy-five million people who will say, every man of them, "I will do my own thinking, and the Presbyterian Church shall not think for me, nor the pope at Rome, nor Edward VI.," why, we have thirteen per cent. of the American people; and I think anybody will acknowledge that this thirteen per cent. contains more than a proportional share of the general good sense of the country, of its leadership, and of other intellectual qualities which go to success.

Now it is interesting to observe, in comparison with those figures, that when, in the early part of the fourth century, the Christians of the Roman empire numbered only seven per cent. of its population, it was worth while for Constantine,―himself absolutely selfish, indifferent, and agnostic,-to recognize the Christian religion, and try to make it the established religion of the Roman Empire. One of these days, the religious corporations of America will, I am afraid, make a similar decision; and freedom of thought in religion will then have its very worst trial. But let us hope for the best.

From REV. GEORGE BATCHELOR, Secre

tary of the American Unitarian Association:

Being at a post of observation which might be described as the religious weather bureau of the Unitarian Church, I am happy to report generally fair weather. There are a few local areas of depression. It is interesting to note their similarity to the barometrical depressions which are reported from the government offices. In the correspondence from different parts of the country these areas may be seen shifting from one locality to another, and greatly affect ing the outlook of local observers. Combining, however, the reports from many parts of the country, the total impression is one which greatly encourages hope and expectation. While, therefore, in response to the invitation of the Unitarian, the

writer would heartily desire good things in the year to come for all the saints scattered abroad, he would, if possible, give some cause for gladness by reporting better conditions of faith, hope, and charity among our scattered churches than ever before. While many churches are weak and still are depressed by the hardships of the past few years, we have the advantage of being more nearly one in spirit and purpose than ever before. We have won the battle of freedom, the days of belligerency are passed. We no longer, deal in "negations" pale or otherwise. We are drawn together by the attraction of a few central truths. Doubt has done its necessary work, denial has had its day; and now, with a free field in an inspiring cause, our workers begin in a new way to accept their daily tasks "with gladness and singleness of heart." We cannot yet say "and having favor with all the people," but the happiness of the rightminded worker does not depend upon the praise of men. That, however, in due time is to be hoped for, and there are signs that the steadfastness of those who are working for religion in freedom will at last have its reward.

Too little attention is given to the many ways in which progress has been made during the last half century. To many it seems as if evil was increasing and evils were multiplied. Whoever fixes his attention upon sin, misery, or disease, can find illustrations enough to fill all the waking hours of a lifetime with ghastly pictures. The real fact, however, which may be seen by him who has eyes to see, is that everywhere goodness is increasing, the material conditions of progress are improving, comfort abounds, and virtue is established. With many opportunities to see and to hear, the writer stands ready to testify that he is continually surprised and delighted by unlooked-for evidences that the family, the church, and the civil institutions of our country, are nourished by the domestic virtues, by the exercise of the religious sentiments, by patriotism and love of truth. The surprise is not that men and women are so bad, but rather that they are so good, that domestic love abounds, and the manly and womanly virtues flourish among us.

As we approach the beginning of the twentieth century of Christian civilization,

we have some great advantages which are new. For the first time the history of civilization and religion has been rightly interpreted. We not only know something of the past; but we are learning to trace the way we have come and the relations between the institutions which we have inherited and the earlier institutions out of which they came; that is to say, we have learned something concerning the method of progress. Knowing how good things have come, we may now, if we will, shorten the process. In all the material aspects of civilization everything within the last fifty years has been remade. In that which relates to the higher life of man the same quickening process may be applied by those who are intelligent and faithful. Let every one begin the New Year with a cheerful outlook toward the new century.

From MINOT J. SAVAGE, D.D.:

What is the New Year's promise for our cause? There is no question about the cause. I say nothing yet about the name: but the principles which underlie our movement are as certain to advance and prevail as intelligence and freedom are to grow. Their triumph is bound up with the triumph of civilization. They are already practically dominant in most of the older churches in all our great cities. There is much of ignorance and much of cowardice as to the name; but the more Unitarianism is preached the better the people like it. I am astonished to find to what an extent this is true in New York City. I find there the old names, the old forms, entrenched in tradition and fashion; but the less the old doctrines are preached the happier are the people in the pews. While they rejoice in the truths for which we stand, they will tell you they do not know what Unitarianism is, or else that they dislike it.

While this is true of the old churches, there are many nominal Unitarians so anxious to be "in the swim," or so afraid of appearing to be odd or different from other people, that they try to believe that liberalism means everything in general and nothing in particular.

The best service, then, that we can render the truth in the coming year is this: being fearlessly and openly faithful to both the name

and the thing. I have no great respect for the man who believes in his country but is ashamed of his flag. Most denominational names were nick-names at first. None of them, merely as names, mean much. But among them all none is grander than ours; and no one of them all is capable of expanding so as to contain so much both of scientific and religious, of human and divine truth, as Unitarianism. Let us wear it proudly, then, and bear it aloft in the eyes of all the world until by this sign we conquer.

James Mar

From ELIZABETH P. CHANNING: A word to Unitarian hearts. tineau, at the close of a beautiful collect, speaks of the few hours in which Christ did the most wonderful work ever done on earth. We, with so many hours, accomplish almost nothing.

How is it that we are so dead to our opportunities? How is it we are so lukewarm in our religious affection? Yet there is a glimmering faith, a glimmering love, in every one, from the least to the greatest.

Emerson says something about religion which I wonder is not often quoted: "It is the property of the religious sentiment to be the most refining of all influences. No external advantages, no good birth or breeding, no culture of taste, no habit of command, no association with the elegant, even the depth of affection that does not rise to a religious sentiment, can bestow the delicacy and grandeur of bearing which belong to a mind accustomed to celestial conversations. All else is coarse and external, all else is tailoring and cosmetics, beside this; for thoughts are expressed in every look and gesture, and these thoughts are as if angels had talked with the child."

So the angels talk to us; and we must listen, for there are not many hours left to any of us. And what a happy thought it will be, in dying to this world, if we can assure ourselves that by example and precept we have inspired even a few with the glorious worth of religion !

How can we capture enthusiasm and inspiration? Blest with the best of faiths, let our words glow with a living fire. There is nothing we can do for the world that will compare with awakening the slumbering spirit to the joy of believing.

An Alliance woman told me lately of her overwhelming sense of the value of our faith, and how she loved to work for it. She is a woman of action rather than words; and if our denomination was of this woman's mind what a revival we should rejoice in, and how our hearts would burn as we talked together of what we would try to do to spread our most reasonable and most joyous faith!

Let us be about it, let us do our part toward bringing in a glorious revival of religion in the twentieth century. We can all find the way.

From REV. SAMUEL A. ELIOT:

I sometimes permit myself the pleasure of thinking that Unitarians are "the salt of the earth"; but as often I wonder if we are really living up to that distinction.

I observe that salt does its cleansing work only when brought into close contact with corruption. The salt has to be rubbed in.

If we are going to be as salt to purify the thought and conduct of the commonwealth, we cannot be merely fastidious lookers-on. We must not hold ourselves above aggressive activities.

It is comfortable to cherish a languid reliance upon the generally progressive tendencies of the time. It is easy to believe that things are coming our way, and that therefore we need not bestir ourselves. But the army that always stays in its intrenchments is beaten without a battle. If we stand still we stagnate.

Jesus did not say that his gospel was the sufficient salt of the earth; he said, “Ye are." The truth must be embodied in men before it can be received and acted upon by others. Our evangel is not worth very much as an abstract thought. It must be declared in the words and works of individ uals. If we fail to use our opportunity we shall be as salt without savor, fit only to be cast out and trodden under foot.

Jesus said to his disciples, "Ye are the light of the world." That ought to be true of his disciples to-day, but if we apply that saying to ourselves, is it anything better than a mockery?

Our churches are like a row of lamps, beautifully shaped and filled with rare oil, but untouched by flame. We are too indolent or too self-complacent to seek the living

fire that can turn their helplessness into radiance. Even if some of our lamps are lighted, how we try to hide them under the bushel of a modest seclusion or of the indifference which calls itself liberality!

The religious faith which does not seek to send the light of its truth abroad seems to me thoroughly unsatisfactory. God did not kindle the light of our faith in us that we should hide it under the shroud of a self-conscious diffidence or a cowardly silence, but that it might cheer and guide the wayward thoughts and deeds of men.

The light that is in us is not our light. We are its keepers, not its owners. By every condition of our trust we are bound to hold our truth, not as a possession, but as a message. We are bound to be not merely disciples but apostles.

"Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee!"

From GEORGE W. STONE, Treasurer of the American Unitarian Association: I comply cheerfully with your request to say a few words of greeting to your numerous readers. Of course that includes all sorts of good wishes for the time to come, or as the familiar form is, a "Happy New Year" to all.

One of the advantages we reap from the division of our time into sections which we call years, is, that it affords us an opportunity to "take stock" as the merchant would say to look backward and forward, to indulge in retrospect and prospect, to compare one year with another, to note failures and their causes, so that we may be wise in the future, an opportunity to hold a sort of "Day of Judgment" in which we shall give an account to our better selves of "the deeds done in the body," and then banish our sins and our follies into outer darkness and oblivion. Happy the man or the woman who can do this effectually.

A word to the young especially: Do not put off the serious work of your lives too long. Do not imagine that high aims, noble purposes, broad, generous, human sympathies, are necessarily or properly the privileges and obligations of maturity and old age. All these precious possessions are within the reach of youth and early manhood, and life with them need not be separated from the